Javanese culture still relevant but needs better image<\/p>\n
Sri Wahyuni and Damar Harsanto, The Jakarta Post, Jakarta<\/p>\n
To many non-Javanese Indonesians, Javanese culture may stir
\nfeeling of hatred and apathy as they may associate Javanese
\nculture with all Javanese slogans and idioms used ever since they
\nwere first introduced by former president Soeharto years ago.<\/p>\n
Organization like Dharma Wanita (Civil Servants' Spouses
\nAssociation) and Karang Taruna (a rural youth group) still exist,
\nwith all the negative connotations.<\/p>\n
No wonder, after the Soeharto regime collapsed in 1998 and the
\ncountry plunged into crisis and interethnic and religious
\nconflict, many people blame all the problems on Javanese culture.<\/p>\n
Respected Sultan Hamengkubuwono X of Yogyakarta -- the heart
\nof Javanese culture -- remarked recently that Javanese idioms had
\nbeen misused and manipulated for the interests of the ruling
\nelite.<\/p>\n
In a speech at Taman Ismail Marzuki cultural center to mark
\nthe center's 34th anniversary on Tuesday, the Javanese sultan
\nsaid politicians from the ruling party in the New Order era had
\nintentionally exploited Javanese culture to create a centralistic
\npolitical culture and structure in the country.<\/p>\n
However, the centralistic political culture and structure
\nlater turned corrupt as marked by rampant corruption, collusion
\nand nepotism. The corruption led to the fall of the regime, which
\nprompted blame to be aimed at \"Javanese culture\", as one of the
\nregime's political tools.<\/p>\n
Sunyoto Usman, a sociologist at Gadjah Mada University in
\nYogyakarta, said the misuse of Javanese culture for maintaining
\npower was \"unavoidable\" due to the growing loss of authority over
\nJavanese culture by the Javanese kingdoms in Yogyakarta and
\nSurakarta, Central Java.<\/p>\n
This happened in line with the introduction of modernity into
\nJavanese life.<\/p>\n
\"Each individual has the freedom to express and interpret
\nJavanese culture in ways he or she wishes. There is no control
\nfrom the royal court at all,\" said Sunyoto, also dean of the
\nuniversity's School of Political and Social Sciences.<\/p>\n
Sunyoto, however, expressed optimism that the image of
\nJavanese culture would eventually be restored in line with the
\ndevelopment of modernity and democracy in the country.<\/p>\n
\"In a democratic nation, a diversity of cultures enjoys much
\nfreedom to grow. That's why such manipulation of Javanese culture
\nis no longer an issue,\" Sunyoto said.<\/p>\n
One of the good things about Javanese culture, according to
\nSunyoto, is that it adjusts to modern values, such as recognizing
\ndiversity and respecting the rights of other people.<\/p>\n
\"Take for instance the Javanese expression ngono yo ngono
\nning ojo ngono (which literally means you can do whatever you
\nwant but please not in an excessive way). The moral of this
\nexpression is that you may have differences of opinion but the
\ndifferences shall not end up in an open quarrel or infighting
\nthat can destroy the harmony of the social contract,\" Sunyoto
\nsaid.<\/p>\n
Anthropologist Syafri Sairin, also from Gadjah Mada
\nUniversity, concurred and said that Javanese culture recognized
\nthe modern ideas of responsibility and public accountability.<\/p>\n
\"The moral of the Javanese saying salah seleh (if you do wrong
\nyou must admit it), for example, is that those committing a wrong
\nmust admit his\/her fault generously,\" said Syafri.<\/p>\n
\"Even if he or she is a public officer, he or she has to
\nresign voluntarily from his or her post as a way of acknowledging
\nresponsibility,\" Syafri asserted.<\/p>\n
When a Javanese person holding a high-ranking position refuses
\nto step down when found guilty of corruption, for example, it is
\nthe person who should be blamed and not Javanese culture.<\/p>\n
Nevertheless, Syafri acknowledged that Javanese society is
\nconsidered one of the most feudalistic in the country, with its
\ndifferent classes of people. This is represented in the Javanese
\nlanguage, which is different for common people than that of the
\ncourt.<\/p>\n
Syafri, however, argued that feudalism was not a monopoly of
\nJavanese culture.<\/p>\n
\"Feudalism exists in almost every ethnic group and culture,
\nnot just the Javanese,\" said Syafri, who is from Bukittinggi,
\nWest Sumatra.<\/p>\n
In fact, feudalism has in some ways disappeared from Javanese
\nsociety. Take a look at Yogyakarta. This city serves as a very
\ngood example of an open Javanese province in which Javanese
\nculture is well maintained while at the same time non-Javanese
\npeople living in the region can actively and freely participate
\nin its daily social, political and economic activities.<\/p>\n
Syafri said a number of non-Javanese people take top positions
\nin the province's private as well state institutions, including
\nat Gadjah Mada University.<\/p>\n
\"This explains why the spirit of regionalism does not occur in
\nthis province, while it has been a very popular issue in most
\nother provinces,\" said Syafri, head of Gadjah Mada University's
\nCultural Studies Department.<\/p>\n
Javanese culture is thus worth preserving and promoting, but
\nfirst of all, the negative image created by the Soeharto
\nadministration needs to be repaired.<\/p>\n
What is needed now is similar to the European Renaissance to
\nrestore the tainted image of Javanese culture, according to
\nSultan Hamengkubuwono.<\/p>\n
Such a renaissance could start with restoring the meanings of
\nJavanese idioms and symbols, which are incorrectly interpreted by
\nthe community.<\/p>\n
However, the sultan said it may not be an easy task but,
\nquoting poet and essayist Goenawan Mohammad's Asmaradana, said it
\ncould be a matter of: \"We are leaning on something maybe, leaning
\non the wind ...\"<\/p>",
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